I told you. On one hand, I can judge by what is consistently used to translate it. That Hades is consistently used to interpret Sheol is a known fact. Why didn't they ever use oudenia or the like? The obvious answer is that Jews in the 3rd Century BC thought they were very close in meaning.
On the other, I can observe things that are described. God is present in Hades/Sheol. Samuel is summoned. In the book of I Enoch (a good Jewish book before Christ), one finds unalterable assertions for it, which consequently, is not limited to the righteous but shows a special state of lower existence for the wicked. II Maccabees (another good Jewish book before Christ and part of my Bible) contains an account of a sacrifice on behalf of the dead. All of these include or require a "holding pen."
Those are just some of the facts that I can draw on. Translations can enable us to cull one fact from another. If the broad facts I can learn from translation contradict what someone says the word "really" means, then I can safely say that they are wrong.
Now, do you know Hebrew and how well?
Ronald said:
Ruach ha Kodesh/Holy Spirit
In Hebrew there was no holding pen for lost souls(Greek Hell) so there is no hell in Hebrew, no Immortal soul. "The soul that sins shall die."
Greek Hell is Tartarus, not Hades. The terms are very distinct, and their definition is not vague. You now know that there is a distinction, so do not confuse them. If you require evidence of this, I can, and I will, supply it. This evidence includes, lexical and instances of use.
I believe that you are peddling an interpretation here as a fact, and you have not proven it. In fact, you disagree with the LXX translators. Who should I trust, you or 3rd century BC Jews?
Ronald said:
In contradiction, you are implying an immortal soul or a holding pen for lost souls.
I know what I mean with what I say. When I say that "death" does not equal annihilation. When I say "death" is a spiritual relationship with God. When I say I believe that Hades constitutes a shadowy existence that doesn't qualify as life. I think I have defined my terms pretty well.
I have defined it, and you have read the definition. Do not assert that you know what I say and believe better than I. If you can show that it is the logical conclusion by how I define the words, then I will not be insulted. However, if you try to make my words meet your definitions and try to tell *me* what I think and say, then you will understand that I will be very insulted.
Ronald said:
Ecc.12:Then shall the dust return to the earth as it was: and the spirit shall return unto God who gave it. (the only part of man that goes to heaven upon death, not just "good" spirit, but all)
That is all fine and good. However, here's another couple of Bible quotes:
"And the Lord God gave a charge to Adam, saying, Of every tree that is in th egarden thou may freely eat, but of the tree of the knowledge of good and evil--of it ye shall not eat, but in whatever day ye eat of it, ye shall surely die." (Genesis 2.16-17
"And to Adam He said, Because thou has hearkened to the voice of they wife, and eaten of the tree concerning which I charged thee of it only not to eat--of that thou hast eaten, cursed is the ground in they labors, in pain shall thou eat of it all the days of they life. Thorns and thistles shall it bring forth to thee, and thou shall eat th eherb of the field. In the sweat of thy face shall thou eat thy bread until thou return to the earth out of which thou were taken, for earth thou art and to earth thou shall return." (Gen. 3.17-19)
We both know that God didn't physically kill him that day. Instead, he physically died that day. Do you believe that God was wrong, that the Scripture is in error here, or do you believe the obvious conclusion of the passage: Adam died spiritually and later physically? As another cogent point, God talks about Adam dying and going to dust in the Genesis passage, and that death is separate from the spiritual death.
As you can see, I have every reason to doubt your claim at this point. With refrence to the LXX' translation I have demonstrated that the translators, in the 3rd century BC, held Sheol to be compatible with Hades. I have shown that pre-Christian literature includes a belief in what you call a "holding pen," and that of those I explicitly list, I Enoch includes it for the wicked explicitly. I have accomodated your use of Ecc. 12:7 with a parallel phrase in Genesis.
As such, you can no longer tell me that there is "no holding pen." I have proven otherwise, unless you can clearly show that my understanding in all instances is fundamentally wrong. So, can you make a systematic case, especially if it uses the Apocrypha and extra-biblical Jewish literature.